法華義疏 10.196

10.196

「常在靈鷲山」下，第二、四行半，就淨穢二土論滅不滅。所以有此章來者，凡有二義：一者、釋疑故來。時眾疑云：現見火劫起時乾坤涸盡，如來之身寧得常存？是故今明土有淨穢，穢土被燒、淨土不滅，迹身現滅而法身常存。二者、上論如來真應兩身辨正果已竟，今次論淨穢兩土辨佛依果。正果之義，應身示滅、法身不滅；依果之義，穢土自毀、淨土不燒。故身但本迹、土唯淨穢，欲辨斯義故有此文來也。此品既有淨土，今略論之。《法華論》釋此品明有三身，今對三身亦有三土：一者、法身栖實相之土。《普賢觀》云「釋迦牟尼名毘盧遮那遍一切處，其佛住處名常寂光」，即法身土。故《仁王經》云「三賢十聖住果報，唯佛一人居淨土」。《瓔珞經》云「亦以中道第一義名法身土」。然諸法寂滅相不可以言宣，孰論身與不身，亦何土與非土，但無名相中為眾生故假名相說，故明身與土。雖開身土，二實未曾二，但約義不同故分為兩，能栖之義說之為身，所栖之義目之為土也。如七卷《金光明．三身品》具有如如智及如如境，就義而望境即土也。二者、報身報土。但報身即是應身，應身有二種：一內、二外，內與法身相應名曰應身，此猶屬法身與法身同土。《法華論》云「我淨土不毀而眾見燒盡」者，報佛如來真實淨土第一義攝，故此即是報身土也。若外應之義名為報身，化大菩薩於淨土成佛，此以寶玉為淨土，此土乃不為劫火所燒而終有盡滅。所以然者，今開身有常無常三句：一者、法身但常非無常，二、化身但無常非常，三者、應身亦常亦無常。內應身義名之為常，外應之義名為無常。身既三種，土亦例然。法身之土但常非無常，化身之土但無常非常，應身之土亦常亦無常。內應身土此即是常，外應身土此即無常也。若分淨穢二土者，法報二土此是淨土，然化身之土此即不定，或淨或穢。

From "Always abiding on Vulture Peak" onward, the second [part], in four and a half lines, discusses extinction and non-extinction in terms of the two lands, pure and defiled. The reason this section comes next involves two meanings in general: First, it comes to resolve doubts. The assembly at that time doubted, saying: "We plainly see that when the fire kalpa arises, heaven and earth are parched and destroyed completely; how could the Tathāgata's body abide eternally?" Therefore, he now explains that lands are pure or defiled: the defiled land is burned, but the pure land is not destroyed; the trace body manifests extinction, while the dharmakāya abides eternally. Second, the preceding discussion of the Tathāgata's two bodies, the true and the responsive, has already concluded the clarification of the primary fruit; next, the discussion of the two lands, pure and defiled, clarifies the Buddha's dependent fruit. In terms of the meaning of the primary fruit, the responsive body manifests extinction while the dharmakāya is not extinguished; in terms of the meaning of the dependent fruit, the defiled land naturally destroys itself while the pure land is not burned. Thus, bodies are only root and trace, and lands are only pure and defiled; wishing to clarify this meaning, this text comes next. Since this chapter mentions the pure land, we shall now discuss it briefly. The Fahua lun, commenting on this chapter, explains that there are three bodies; now, corresponding to the three bodies, there are also three lands: First, the dharmakāya resides in the land of true reality. The Puxian guan [jing] says: "Śākyamuni is named Vairocana, pervading all places; that Buddha's dwelling place is named Constantly Quiescent Light"; this is the dharmakāya land. Therefore the Renwang jing says: "The three [ranks of] worthies and ten [stages of] saints dwell in karmic fruition; only the Buddha alone resides in the pure land." The Yingluo jing says: "The middle way of the primary truth is also named the dharmakāya land." Yet the quiescent phase of all phenomena cannot be expressed in words; who could speak of body or non-body, or what could be land or non-land? It is only within the nameless and formless that, for the sake of sentient beings, names and forms are provisionally spoken of; hence body and land are explained. Although body and land are distinguished, the two have never truly been two; it is only in accord with differing meanings that they are divided into two: the meaning of that which resides is spoken of as "body," and the meaning of that which is resided in is designated as "land." For instance, the seven-fascicle Suvarṇaprabhāsa, in its "Chapter on the Three Bodies," fully possesses the wisdom of suchness and the sphere of suchness; viewed in terms of its meaning, the sphere is the land. Second, the reward body and reward land. But the reward body is simply the responsive body. The responsive body is of two kinds: first, internal; second, external. Being internally attuned with the dharmakāya is called the responsive body; this still belongs to the dharmakāya and shares the same land with the dharmakāya. When the Fahua lun says, "My pure land is not destroyed, yet the multitude sees it burned up," this is the reward Buddha Tathāgata's real pure land subsumed under the primary truth, so this is the reward body land. If the meaning of external response is called the reward body, transforming great bodhisattvas and attaining buddhahood in a pure land, this takes precious jewels as the pure land; though this land is not burned by the kalpa fire, it ultimately has an end and extinction. Why is this so? Now, distinguishing bodies into permanent and impermanent yields three propositions: first, the dharmakāya is only permanent and not impermanent; second, the transformation body is only impermanent and not permanent; third, the responsive body is both permanent and impermanent. The meaning of the internal responsive body is called permanent; the meaning of the external response is called impermanent. Since bodies are of three kinds, lands are likewise analogous. The dharmakāya land is only permanent and not impermanent; the transformation body land is only impermanent and not permanent; the responsive body land is both permanent and impermanent. The internal responsive body land is permanent; the external responsive body land is impermanent. If one divides pure and defiled lands: the dharma and reward lands are pure lands, whereas the transformation body land is unfixed, being either pure or defiled.